Lexical Summary numphé: Bride Original Word: νύμφη Strong's Exhaustive Concordance bride, daughter in law. From a primary but obsolete verb nupto (to veil as a bride; compare Latin "nupto," to marry); a young married woman (as veiled), including a betrothed girl; by implication, a son's wife -- bride, daughter in law. HELPS Word-studies 3565 nýmphē (the root of 3567 /nymphṓn, "bridal chamber, with the marriage-bed for sexual relations") – bride (a newly married spouse). 3565 (nýmphē) "signifies both bride and a daughter-in-law (Mt 10:35; Lk 12:53)" (J. Thayer). NAS Exhaustive Concordance Word Origina prim. word Definition a bride, a young woman NASB Translation bride (5), daughter-in-law (3). Thayer's Greek Lexicon STRONGS NT 3565: νύμφηνύμφη, νύμφης, ἡ (apparently allied with Latinnubo; Vanicek, p. 429f), the Sept. for כַּלָּה; 1. a betrothed woman, a bride: John 3:29; Revelation 18:23; Revelation 21:2, 9; Revelation 22:17. 2. in the Greek writings from Homer down, a recently married woman, young wife; a young woman; hence, in Biblical and ecclesiastical Greek, like the Hebrew כַּלָּה (which signifies both a bride and a daughter-in-law (cf. Winers Grammar, 32)), a daughter-inlaw: Matthew 10:35; Luke 12:53. (Micah 7:6; Genesis 11:31; (Genesis 38:11); Ruth 1:6 (etc.); also Josephus, Antiquities 5, 9, 1.) Strong’s Greek Number 3565, νύμφη, appears eight times and always relates to the human or metaphorical figure of a bride or daughter-in-law. In the Gospels it occurs in sayings of Jesus about discipleship that can divide households (Matthew 10:35; Luke 12:53) and in John the Baptist’s testimony to Jesus as the Bridegroom (John 3:29). Revelation uses the term in four distinct scenes: the silenced festivities of doomed Babylon (Revelation 18:23); the descent of the New Jerusalem “prepared as a bride adorned for her husband” (Revelation 21:2); the angelic summons, “Come, I will show you the bride, the wife of the Lamb” (Revelation 21:9); and the closing invitation, “The Spirit and the bride say, ‘Come!’ ” (Revelation 22:17). Old Testament Roots and Covenant Imagery The Hebrew Scriptures portray Israel as a bride betrothed to the Lord (Isaiah 54:5-6; Hosea 2:19-20). νύμφη therefore carries covenant overtones: faithfulness, joy, and the solemnity of wedding vows. The prophets frame idolatry as adultery, preparing the conceptual ground for the New Testament picture of the Church-as-bride. Family Tensions and the Cost of Discipleship Matthew 10:35 and Luke 12:53 show νύμφη in lists of household members whom Christ’s coming may divide: “a daughter-in-law against her mother-in-law.” The mention of the bride in this context highlights how allegiance to Jesus penetrates even the most intimate new-family bond formed by marriage. Obedience to Christ can bring opposition not only from parents or siblings but from those joined by matrimony itself, underscoring the primacy of kingdom loyalty. John the Baptist and the Joy of the Friend In John 3:29 the Baptist says, “The bride belongs to the bridegroom. The friend of the bridegroom, who stands and listens for him, rejoices greatly at the bridegroom’s voice.” He identifies himself as the friend, not the groom, and Christ as the true Bridegroom receiving His bride. The verse situates νύμφη in a first-century wedding framework: the friend facilitates the union and then recedes from view, a model for all who serve Christ—pointing the bride (believers) to the Groom and finding their joy in His exaltation. Babylon and the Silenced Celebration Revelation 18:23 employs νύμφη in judgment language: “the voice of a bridegroom and bride will never be heard in you again.” The joyous sounds of marriage will cease in the fallen city, stressing the totality of Babylon’s ruin. The absence of a bride underscores the city’s barrenness and contrasts sharply with the glory of the New Jerusalem. The New Jerusalem—The Ultimate Bride Revelation 21–22 presents νύμφη as the corporate, perfected people of God. Historical and Cultural Insights First-century Jewish weddings followed a betrothal period in which the bride was legally pledged yet still awaited consummation. The groom prepared a dwelling, then came to take her home amid festal processions. This background enriches texts such as John 14:2-3 (“I go to prepare a place for you”) and Revelation 21, where the groom’s prepared city descends for His waiting bride. Theological Themes 1. Covenant Faithfulness: νύμφη highlights the steadfast love God shows His people and expects in return. Practical Ministry Applications • Discipleship: Prepare believers for possible family friction when following Christ, assuring them of the superior bond with the heavenly Bridegroom. Conclusion νύμφη gathers the Bible’s covenantal, relational, and eschatological threads into a single, radiant image. From the challenges of present discipleship to the final consummation of redemption, the bride motif calls the Church to purity, steadfastness, and hopeful proclamation until the day the Groom appears and the wedding joy is complete. Englishman's Concordance Matthew 10:35 N-AFSGRK: αὐτῆς καὶ νύμφην κατὰ τῆς NAS: HER MOTHER, AND A DAUGHTER-IN-LAW AGAINST KJV: and the daughter in law against INT: of her and a daughter-in-law against the Luke 12:53 N-AFS Luke 12:53 N-NFS John 3:29 N-AFS Revelation 18:23 N-GFS Revelation 21:2 N-AFS Revelation 21:9 N-AFS Revelation 22:17 N-NFS Strong's Greek 3565 |
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